prepared a place for the ark of God, and pitched for it a tent--that is, made an entirely new one upon the model of the former. The old tabernacle, which Moses had constructed in the wilderness and which had hitherto served the purpose of a sacred covering, was to be left at Gibeon, either because of the unwillingness of the inhabitants to part with such a venerable relic, or because there was no use for it in Jerusalem, where a more solid and sumptuous edifice was contemplated. If it appear surprising that David "made him houses" before he prepared this new tabernacle, it should be remembered that he had received no divine intimation respecting such a work.
2. Then David said, None ought to carry the ark of God but the Levites--After the lapse of three months ([1Ch 13:14]) the purpose of transporting the ark to Jerusalem was resumed. Time and reflection had led to a discovery of the cause of the painful catastrophe that marred the first attempt. In preparing for the solemn procession that was now to usher the sacred symbol into its resting-place, David took special care that the carriage should be regulated in strict conformity to the law ([Nu 4:5], ; ; ).
3. David gathered all Israel together--Some are of opinion that this was done on one of the three great festivals, but at whatever time the ceremonial took place, it was of great importance to summon a general convocation of the people, many of whom, from the long-continued disorders of the kingdom, might have had little or no opportunity of knowing anything of the ark, which had been allowed to remain so long in obscurity and neglect.
4. David assembled the children of Aaron, and the Levites--The children of Aaron were the two priests ([1Ch 15:11]), Zadok and Abiathar, heads of the two priestly houses of Eleazar and Ithamar, and colleagues in the high priesthood ([2Sa 20:25]). The Levites were the chiefs of their father's house ([1Ch 15:12]); four belonging to the Kohathite branch, on whose shoulders the ark was to be borne; namely, Uriel, Shemaiah--descended from Elizaphan or Elzaphan--([Ex 6:22]), Hebron ([Ex 6:18]; [1Ch 6:2]), and Amminadab from Uzziel ([Ex 6:22]).
12. sanctify yourselves--This special sanctification, which was required on all grave and important occasions, consisted in observing the strictest abstinence, as well as cleanliness, both in person and dress (see on [Ge 35:2]; [Ex 19:10], ); and in the neglect of these rules no step could have been taken ([2Ch 30:3]).
16-24. David spake to the chief of the Levites to appoint ... the singers with instruments--These eminent Levites were instructed to train the musicians and singers who were under them, for the solemn procession. The performers were ranged in three choirs or bands, and the names of the principal leaders are given ([1Ch 15:17], 18, 21), with the instruments respectively used by each. "Ben" ([1Ch 15:18]) is omitted ([1Ch 15:20]). Either it was used merely as a common noun, to intimate that Zechariah was the son of Jaaziel or Aziel, or Ben is the same as Azaziah [1Ch 15:21].
25. So David, and the elders ... and captains ... went--The pious design of David in ordering all his principal ministers and officers to take part in this solemn work and imparting so much pomp and imposing ceremony to the procession, was evidently to inspire the popular mind with a profound veneration for the ark and to give the young especially salutary impressions of religion, which would be renewed by the remembrance that they had been witnesses of the august solemnity in which the king and the highest aristocracy of the land participated, vying with all other classes to do honor to the God of Israel.
26. it came to pass, &c.--(See on [2Sa 6:13-23]).
they offered seven bullocks and seven rams--The Levites seem to have entered on this duty with fear and trembling; and finding that they might advance without any such indications of divine wrath as Uzza had experienced ([1Ch 13:10]), they offered an ox and a fatted sheep immediately after starting ([2Sa 6:13]), and seven bullocks and seven rams--a perfect sacrifice, at the close of the procession ([1Ch 16:1]). It is probable that preparations had been made for the offering of similar sacrifices at regular intervals along the way.
27. a robe of fine linen--Hebrew, Butz--is rather supposed in the later books to denote cotton.
an ephod--a shoulder-garment, a cincture or cape over his dress. It was worn by the priests, but was not so peculiar to them as to be forbidden others ([1Sa 2:18]; 22:18).
29. Michal ... saw ... David dancing and playing--His movements would be slow and solemn, suitable to the grave and solemn character of the music. Though his royal robes were laid aside, he was attired like the other officials, showing a becoming humility in the immediate presence of God. The feelings manifested by Michal were only an ebullition of spleen from a proud and passionate woman.
Chapter 16
[1Ch 16:1-6]. David's Festival Sacrifice and Liberality to the People.
2. he blessed the people in the name of the Lord--The king commended their zeal, supplicated the divine blessing upon them, and ordered the remains of the thank offerings which had been profusely sacrificed during the procession, to be distributed in certain proportions to every individual, that the ceremonial might terminate with appropriate festivities ([De 12:7]).
3. flagon of wine--The two latter words are a supplement by our translators, and the former is, in other versions, rendered not a "flagon," but a "cake," a confection, as the Septuagint renders it, made of flour and honey.
4-6. he appointed certain of the Levites to minister before the ark of the Lord--No sooner was the ark deposited in its tent than the Levites, who were to officiate in the choirs before it, entered upon their duties. A select number of the musicians were chosen for the service from the list ([1Ch 15:19-21]) of those who had taken a prominent part in the recent procession. The same arrangement was to be observed in their duties, now that the ark again was stationary; Asaph, with his associates, composing the first or principal company, played with cymbals; Zechariah and his colleagues, with whom were conjoined Jeiel and Obed-edom, forming the second company, used harps and similar instruments.
7. Then on that day David delivered first this psalm--Among the other preparations for this solemn inauguration, the royal bard had composed a special hymn for the occasion. Doubtless it had been previously in the hands of Asaph and his assistants, but it was now publicly committed to them as they entered for the first time on the performance of their sacred duties. It occupies the greater part of this chapter ([1Ch 16:8-36]), and seems to have been compiled from other psalms of David, previously known to the Israelites, as the whole of it will be found, with very slight variations, in Psa 96:1-13; 105:1-15; 106:47,48. In the form, however, in which it is given by the sacred historian, it seems to have been the first psalm given for use in the tabernacle service. Abounding, as it does, with the liveliest ascriptions of praise to God for the revelation of His glorious character and the display of His marvellous works and containing, as it does, so many pointed allusions to the origin, privileges, and peculiar destiny of the chosen people, it was admirably calculated to animate the devotions and call forth the gratitude of the assembled multitude.
36. all the people said, Amen--(Compare [Psa 72:19], ; ). In the former, the author of the doxology utters the "amen" himself, while in the latter the people are exhorted to say "amen." This may arise from the fact that the latter psalm originally concluded with the injunction to say "amen." But in this historical account of the festival, it was necessary to relate that the people obeyed this injunction on the occasion referred to, and therefore the words "let them praise," were altered into "and they praised" [Bertheau].
37-42. So he left there before the ark of the covenant of the Lord Asaph and his brethren, &c.--The sequel of the chapter describes the appointment of the sacred musicians and their respective duties.
Chapter 17
[1Ch 17:1-10]. David Forbidden to Build God a House.
1. as David sat in his house--The details of this chapter were given in nearly similar terms ([2Sa 7:1-29]). The date was towards the latter end of David's reign, for it is expressly said in the former book to have been at the cessation of all his wars. But as to narrate the preparations for the removal of the ark and the erection of the temple was the principal object of the historian, the exact chronology is not followed.
5. I ... have gone from tent to tent, and from one tabernacle to another--The literal rendering is, "I was walking in a tent and in a dwelling." The evident intention (as we may see from [1Ch 17:6]) was to lay stress upon the fact that God was a Mithhatlek (a travelling God) and went from one place to another with His tent and His entire dwelling (the dwelling included not merely the tent, but the fore-courts with the altar of burnt offerings, &c.) [Bertheau].
6. spake I a word to any of the judges--In [2Sa 7:7] it is "any of the tribes" of Israel. Both are included. But the judges "who were commanded to feed the people," form the more suitable antithesis to David.
Why have ye not built me an house of cedars?--that is, a solid and magnificent temple.
7. Thus saith the Lord of hosts, I took thee from the sheepcote--a round tower of rude construction, high walled, but open at the top, in which sheep are often enclosed at night to protect them from wild beasts. The meaning is, I elevated you to the throne from a humble condition solely by an act of divine grace, and not from any antecedent merits of your own (see on [1Sa 16:11]), and I enabled you to acquire renown, equal or superior to any other monarch. Your reign will ever be afterwards regarded as the best and brightest era in the history of Israel, for it will secure to the nation a settled inheritance of prosperity and peace, without any of the oppressions or disorders that afflicted them in early times.
9-10. at the beginning, and since the time that I commanded judges--that is, including the whole period from Joshua to Saul.
I tell thee that the Lord will build thee an house--This was the language of Nathan himself, who was specially directed to assure David, not only of personal blessing and prosperity, but of a continuous line of royal descendants.
11. I will raise up thy seed--(See on [2Sa 7:12]).
13. I will not take my mercy away from him, as I took it from him that was before thee--My procedure in dealing with him will be different from My disposal of Saul. Should his misconduct call for personal chastisement, I shall spare his family. If I see it necessary to withdraw My favor and help for a time, it will be a corrective discipline only to reform and restore, not to destroy. (On this passage some have founded an argument for Solomon's repentance and return to God).
14. I will settle him in my house--over My people Israel.
and in my kingdom for ever--God here asserts His right of supreme sovereignty in Israel. David and Solomon, with their successors, were only the vicegerents whom He nominated, or, in His providence, permitted.
his throne shall be established for evermore--The posterity of David inherited the throne in a long succession--but not always. In such a connection as this, the phrase "for evermore" is employed in a restricted sense (see on [La 3:31]). We naturally expect the prophet to revert to David before concluding, after having spoken ([1Ch 17:12]) of the building of Solomon's temple. The promise that his house should be blessed was intended as a compensation for the disappointment of his wish to build the temple, and hence this assurance is appropriately repeated at the conclusion of the prophet's address [Bertheau].
15. According to all ... this vision--The revelation of the divine will was made to the prophet in a dream.
16. David the king ... sat before the Lord, and said--(See on [2Sa 7:18]).
Chapter 18
[1Ch 18:1], 2. David Subdues the Philistines and Moabites.
1. David ... took Gath and her towns--The full extent of David's conquests in the Philistine territory is here distinctly stated, whereas in the parallel passage ([2Sa 8:1]) it was only described in a general way. Gath was the "Metheg-ammah," or "arm-bridle," as it is there called--either from its supremacy as the capital over the other Philistine towns, or because, in the capture of that important place and its dependencies, he obtained the complete control of his restless neighbors.
2. he smote Moab--The terrible severities by which David's conquest of that people was marked, and the probable reason of their being subjected to such a dreadful retribution, are narrated ([2Sa 8:2]).
the Moabites ... brought gifts--that is, became tributary to Israel.
[1Ch 18:3-17]. David Smites Hadadezer and the Syrians.
3. Hadarezer--or, "Hadadezer" ([2Sa 8:3]), which was probably the original form of the name, was derived from Hadad, a Syrian deity. It seems to have become the official and hereditary title of the rulers of that kingdom.
Zobah--Its situation is determined by the words "unto" or "towards Hamath," a little to the northeast of Damascus, and is supposed by some to be the same place as in earlier times was called Hobah ([Ge 14:15]). Previous to the rise of Damascus, Zobah was the capital of the kingdom which held supremacy among the petty states of Syria.
as he went to stablish his dominion by the river Euphrates--Some refer this to David, who was seeking to extend his possessions in one direction towards a point bordering on the Euphrates, in accordance with the promise ([Ge 15:18]; [Nu 24:17]). But others are of opinion that, as David's name is mentioned ([1Ch 18:4]), this reference is most applicable to Hadadezer.